PrepTest 25, Section 4, Question 19
Even in the midst of its resurgence as a vital tradition, many sociologists have viewed the current form of the powwow, a ceremonial gathering of native Americans, as a sign that tribal culture is in decline. Focusing on the dances and rituals that have recently come to be shared by most tribes, they suggest that an intertribal movement is now in ascension and claim the inevitable outcome of this tendency is the eventual dissolution of tribes and the complete assimilation of native Americans into Euroamerican society. Proponents of this "Pan-Indian" theory point to the greater frequency of travel and communication between reservations, the greater urbanization of native Americans, and, most recently, their increasing politicization in response to common grievances as the chief causes of the shift toward intertribalism.
Indeed, the rapid diffusion of dance styles, outfits, and songs from one reservation to another offers compelling evidence that intertribalism has been increasing. However, these sociologists have failed to note the concurrent revitalization of many traditions unique to individual tribes. Among the Lakota, for instance, the Sun Dance was revived, after a forty-year hiatus, during the 1950s. Similarly, the Black Legging Society of the Kiowa and the Hethuska Society of the Ponca�both traditional groups within their respective tribes�have gained new popularity. Obviously, a more complex societal shift is taking place than the theory of Pan-Indianism can account for.
An examination of the theory's underpinnings may be critical at this point, especially given that native Americans themselves chafe most against the Pan-Indian classification. Like other assimilationist theories with which it is associated, the Pan-Indian view is predicated upon an a priori assumption about the nature of cultural contact: that upon contact minority societies immediately begin to succumb in every respect�biologically, linguistically, and culturally�to the majority society. However, there is no evidence that this is happening to native American groups.
Yet the fact remains that intertribal activities are a major facet of native American culture today. Certain dances at powwows, for instance, are announced as intertribal, others as traditional. Likewise, speeches given at the beginnings of powwows are often delivered in English, while the prayer that follows is usually spoken in a native language. Cultural borrowing is, of course, old news. What is important to note is the conscious distinction native Americans make between tribal and intertribal tendencies.
Tribalism, although greatly altered by modern history, remains a potent force among native Americans. It forms a basis for tribal identity, and aligns music and dance with other social and cultural activities important to individual tribes. Intertribal activities, on the other hand, reinforce native American identity along a broader front, where this identity is directly threatened by outside influences.
Even in the midst of its resurgence as a vital tradition, many sociologists have viewed the current form of the powwow, a ceremonial gathering of native Americans, as a sign that tribal culture is in decline. Focusing on the dances and rituals that have recently come to be shared by most tribes, they suggest that an intertribal movement is now in ascension and claim the inevitable outcome of this tendency is the eventual dissolution of tribes and the complete assimilation of native Americans into Euroamerican society. Proponents of this "Pan-Indian" theory point to the greater frequency of travel and communication between reservations, the greater urbanization of native Americans, and, most recently, their increasing politicization in response to common grievances as the chief causes of the shift toward intertribalism.
Indeed, the rapid diffusion of dance styles, outfits, and songs from one reservation to another offers compelling evidence that intertribalism has been increasing. However, these sociologists have failed to note the concurrent revitalization of many traditions unique to individual tribes. Among the Lakota, for instance, the Sun Dance was revived, after a forty-year hiatus, during the 1950s. Similarly, the Black Legging Society of the Kiowa and the Hethuska Society of the Ponca�both traditional groups within their respective tribes�have gained new popularity. Obviously, a more complex societal shift is taking place than the theory of Pan-Indianism can account for.
An examination of the theory's underpinnings may be critical at this point, especially given that native Americans themselves chafe most against the Pan-Indian classification. Like other assimilationist theories with which it is associated, the Pan-Indian view is predicated upon an a priori assumption about the nature of cultural contact: that upon contact minority societies immediately begin to succumb in every respect�biologically, linguistically, and culturally�to the majority society. However, there is no evidence that this is happening to native American groups.
Yet the fact remains that intertribal activities are a major facet of native American culture today. Certain dances at powwows, for instance, are announced as intertribal, others as traditional. Likewise, speeches given at the beginnings of powwows are often delivered in English, while the prayer that follows is usually spoken in a native language. Cultural borrowing is, of course, old news. What is important to note is the conscious distinction native Americans make between tribal and intertribal tendencies.
Tribalism, although greatly altered by modern history, remains a potent force among native Americans. It forms a basis for tribal identity, and aligns music and dance with other social and cultural activities important to individual tribes. Intertribal activities, on the other hand, reinforce native American identity along a broader front, where this identity is directly threatened by outside influences.
Even in the midst of its resurgence as a vital tradition, many sociologists have viewed the current form of the powwow, a ceremonial gathering of native Americans, as a sign that tribal culture is in decline. Focusing on the dances and rituals that have recently come to be shared by most tribes, they suggest that an intertribal movement is now in ascension and claim the inevitable outcome of this tendency is the eventual dissolution of tribes and the complete assimilation of native Americans into Euroamerican society. Proponents of this "Pan-Indian" theory point to the greater frequency of travel and communication between reservations, the greater urbanization of native Americans, and, most recently, their increasing politicization in response to common grievances as the chief causes of the shift toward intertribalism.
Indeed, the rapid diffusion of dance styles, outfits, and songs from one reservation to another offers compelling evidence that intertribalism has been increasing. However, these sociologists have failed to note the concurrent revitalization of many traditions unique to individual tribes. Among the Lakota, for instance, the Sun Dance was revived, after a forty-year hiatus, during the 1950s. Similarly, the Black Legging Society of the Kiowa and the Hethuska Society of the Ponca�both traditional groups within their respective tribes�have gained new popularity. Obviously, a more complex societal shift is taking place than the theory of Pan-Indianism can account for.
An examination of the theory's underpinnings may be critical at this point, especially given that native Americans themselves chafe most against the Pan-Indian classification. Like other assimilationist theories with which it is associated, the Pan-Indian view is predicated upon an a priori assumption about the nature of cultural contact: that upon contact minority societies immediately begin to succumb in every respect�biologically, linguistically, and culturally�to the majority society. However, there is no evidence that this is happening to native American groups.
Yet the fact remains that intertribal activities are a major facet of native American culture today. Certain dances at powwows, for instance, are announced as intertribal, others as traditional. Likewise, speeches given at the beginnings of powwows are often delivered in English, while the prayer that follows is usually spoken in a native language. Cultural borrowing is, of course, old news. What is important to note is the conscious distinction native Americans make between tribal and intertribal tendencies.
Tribalism, although greatly altered by modern history, remains a potent force among native Americans. It forms a basis for tribal identity, and aligns music and dance with other social and cultural activities important to individual tribes. Intertribal activities, on the other hand, reinforce native American identity along a broader front, where this identity is directly threatened by outside influences.
Even in the midst of its resurgence as a vital tradition, many sociologists have viewed the current form of the powwow, a ceremonial gathering of native Americans, as a sign that tribal culture is in decline. Focusing on the dances and rituals that have recently come to be shared by most tribes, they suggest that an intertribal movement is now in ascension and claim the inevitable outcome of this tendency is the eventual dissolution of tribes and the complete assimilation of native Americans into Euroamerican society. Proponents of this "Pan-Indian" theory point to the greater frequency of travel and communication between reservations, the greater urbanization of native Americans, and, most recently, their increasing politicization in response to common grievances as the chief causes of the shift toward intertribalism.
Indeed, the rapid diffusion of dance styles, outfits, and songs from one reservation to another offers compelling evidence that intertribalism has been increasing. However, these sociologists have failed to note the concurrent revitalization of many traditions unique to individual tribes. Among the Lakota, for instance, the Sun Dance was revived, after a forty-year hiatus, during the 1950s. Similarly, the Black Legging Society of the Kiowa and the Hethuska Society of the Ponca�both traditional groups within their respective tribes�have gained new popularity. Obviously, a more complex societal shift is taking place than the theory of Pan-Indianism can account for.
An examination of the theory's underpinnings may be critical at this point, especially given that native Americans themselves chafe most against the Pan-Indian classification. Like other assimilationist theories with which it is associated, the Pan-Indian view is predicated upon an a priori assumption about the nature of cultural contact: that upon contact minority societies immediately begin to succumb in every respect�biologically, linguistically, and culturally�to the majority society. However, there is no evidence that this is happening to native American groups.
Yet the fact remains that intertribal activities are a major facet of native American culture today. Certain dances at powwows, for instance, are announced as intertribal, others as traditional. Likewise, speeches given at the beginnings of powwows are often delivered in English, while the prayer that follows is usually spoken in a native language. Cultural borrowing is, of course, old news. What is important to note is the conscious distinction native Americans make between tribal and intertribal tendencies.
Tribalism, although greatly altered by modern history, remains a potent force among native Americans. It forms a basis for tribal identity, and aligns music and dance with other social and cultural activities important to individual tribes. Intertribal activities, on the other hand, reinforce native American identity along a broader front, where this identity is directly threatened by outside influences.
With which one of the following statements would the author of the passage be most likely to agree?
The resurgence of the powwow is a sign that native American customs are beginning to have an important influence on Euroamerican society.
Although native Americans draw conscious distinctions between tribal and intertribal activities, there is no difference in how the two types of activity actually function within the context of native American society.
Without intertribal activities, it would be more difficult for native Americans to maintain the cultural differences between native American and Euroamerican society.
The powwow was recently revived, after an extended hiatus, in order to strengthen native Americans' sense of ethnic identity.
The degree of urbanization, intertribal communication, and politicization among native Americans has been exaggerated by proponents of the theory of Pan-Indianism.
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